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Born in 1925, he lived a long life of 96 years and made some interesting contributions to the Islamic revival.  He joined the Jamatul Islamiyyah in his early twenties and remained there for 12 years, leaving in 1962, though his issues with founder and movement started, he said, from 1955. He did not take any prominent role in the movement nor was he a close associate of the founder Maulana Abul Ala Mawdudi (rh) like other known leavers were eg Shaykh Abul Hasan al Nadwi (rh) and Dr Israr Ahmed (rh). He became dissatisfied with the movement's overtly political nature and seeking an Islamic State.  He was later fascinated by the Tablighi Jamaat individual reform movement but he believed it lacked the intellectual acumen and scientific thinking. He gained some popularity and recognition by his monthly magazine Ar-Risala from 1976 and his actual rise to prominence began in 1992 when he intervened in the aftermath of the destruction of the Badri Masjid with his Three-Point Formula that was favoured by Indian politicians, and earned him the name, National Maulana;. While keeping connections and working within these national political parties, he initiated his movement CPS (Centre for Peace and Spirituality) in 2001.  With this new found fame, he sought to consolidate and crystallise his idea, which can be realised from his published books (there after) and interviews. He was against establishing an Islamic State only for Muslims, a type of Islamic nationalism, and argued that Islam came for all humanity and the laws of Islam on a state level are to be implemented when the people want it, which in reality he believed was untenable and not of Islams aim. He believed the timeless aim of Islam is the constant individual reform. He also believed it is a fallacy for some contemporary movements and personalities to aim to establish an Islamic State since it is Allah who give power to whom He wills. His stance is of [positive] status Quoism, which is accepting and working within the prevailing systems (status quo). He argued he derived this from the absence of the Prophet (saw) in Dar al Nadwa, which he himself had right since he was the grandson of the Chief Abdul Muttalib, his compromised actions in treaty of Hudaibiyah not putting title 'Messenger of Allah' and the Hijrah to avoid confrontation with the Quraish.  He strongly believed in 'peace for the sake of peace', and not for the sake of justice. He was known for his Ghandian views (something he himself appeared to be proud of) and was called a pacifist. He is routinely mistaken for being Ahmadi due to his unclear stance towards them. He also believed in non-confrontational means as a priority. He without fail associated political Islam with extremists and militants and prescribed an 'Islam' that comfortably fits in a secular-liberal state. He had some theological and juristic issues where he did not believe in the coming of Isa (as), Dajjal as a person, that Islam did not have a unique political system, his close association with Vajpayee party, his constant disdain on the Muslims, he carried himself as some sort of saint, he believed Palestinians and Arabs were wrong not to accept the Balfour Declaration and called Bush's War on Terror a divine mission.  Though I do believe there's much we as du'at can learn from his development, maturity, societal impact and revival concepts; he was a true product of the imposed reality and an advocate of surrender and pacifism. He appeals to some Muslims as he reinforced individualism, self absorbed morals and secular politics. This is what I have gathered from his own writings and interviews and I share this so we can learn from his intrigued life and struggle. His contribution, nonetheless, I believe is a must read for all du'at.  He died a Muslim, in Ramadhan 2021 while the Gates of Jannah are open.

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